Chapter 22

1 Thou who marchest before ...[1] 2 With Anu and Bel ...[1] 3 The support of crowds of men, direct them! 4 He who rules in heaven, he who arranges, is thyself. 5 He who establishes truth in the thoughts of the nations, is thyself. 6 Thou knowest the truth, thou knowest what is false. 7 Sun, justice has raised its head; 8 Sun, falsehood, like envy, has spoken calumny. 9 Sun, the servant of Anu and Bel [2] is thyself; 10 Sun, the supreme judge of heaven and earth is thyself. 11 Sun, ...

(In this place occurs the gap between the two fragments on the obverse and on the reverse of the tablet.)

12 Sun, the supreme judge of the countries, is thyself. 13 The Lord of living beings, the one merciful to the countries, is thyself. 14 Sun, illuminate this day the King, son of his god,[3] make him shine! 15 Everything that is working evil in his body, may that be driven elsewhere. 16 Like a cruse of ...[4] purify him! 17 Like a cruse of milk, make him flow! 18 May it flow like molten bronze! 19 Deliver him from his infirmity! 20 Then, when he revives, may thy sublimity direct him! 21 And me, the magician, thy obedient servant, direct me!

[Footnote 1: Lacunæ.]

[Footnote 2: In the Accadian, "Ana and Mulge"]

[Footnote 3: Meaning the pious king.]

[Footnote 4: Here follows an incomprehensible word.]

FOURTH HYMN

1 Great Lord, from the midst of the shining heavens at thy rising, 2 valiant hero, Sun, from the midst of the shining heavens, at thy rising, 3 in the bolts of the shining heavens, in the entrance which opens heaven, at thy rising 4 in the bar of the door of the shining heavens, in ...[1] at thy rising, 5 in the great door of the shining heavens, when thou openest it. 6 in the highest (summits) of the shining heavens, at the time of thy rapid course, 7 the celestial archangels with respect and joy press around thee; 8 the servants of the Lady of crowns[2] lead thee in a festive manner; 9 the ...[3] for the repose of thy heart fix thy days; 10 the multitudes of the crowds on the earth turn their eyes often toward thee; 11 the Spirits of heaven and earth lead thee. 12 The ...[3] thou crushest them with thy strength, 13 ...[3] thou discoverest them, 14 ...[3] thou causest to seize, 15 ...[3] thou directest.

[Footnote 1: Lacuna.]

[Footnote 2: In the Assyrian version, "of the Lady of the gods."]

[Footnote 3: Lacunæ.]

(I am obliged here to pass over five lines which are too mutilated for me to attempt to translate them with any degree of certainty.)

21 The Lord, as to me, has sent me; 22 the great god, Hea, as to me, has sent me.[1] 23 Settle what has reference to him,[2] teach the order which concerns him, decide the question relating to him. 24 Thou, in thy course thou directest the human race; 25 cast upon him a ray of peace, and let it cure his suffering. 26 The man, son of his god,[3] has laid before thee his shortcomings and his transgressions; 27 his feet and his hands are in pain, grievously defiled by disease. 28 Sun, to the lifting up of my hands pay attention; 29 eat his food, receive the victim, give his god (for a support) to his hand! 30 By his order let his shortcomings be pardoned! let his transgressions be blotted out! 31 May his trouble leave him! may he recover from his disease! 32 Give back life to the King![4] 33 Then, on the day that he revives, may thy sublimity envelop him! 34 Direct the King who is in subjection to thee! 35 And me, the magician, thy humble servant, direct me!

[Footnote 1: There is no Assyrian version of this line; we have only the Accadian.]

[Footnote 2: The invalid on behalf of whom the invocation is recited.]

[Footnote 3: The pious man.]

[Footnote 4: From this verse onward the Assyrian version is wanting.]

FIFTH HYMN [Footnote: Cf. also "Chaldean Magic," pp. 185, 186.]

1 Magical incantation. 2 I have invoked thee, O Sun, in the midst of the high heavens. 3 Thou art in the shadow of the cedar, and 4 thy feet rest on the summits. 5 The countries have called thee eagerly, they have directed their looks toward thee, O Friend; 6 thy brilliant light illuminates every land, 7 overthrowing all that impedes thee, assemble the countries, 8 for thou, O Sun, knowest their boundaries. 9 Thou who annihilatest falsehood, who dissipatest the evil influence 10 of wonders, omens, sorceries, dreams, evil apparitions, 11 who turnest to a happy issue malicious designs, who annihilatest men and countries 12 that devote themselves to fatal sorceries, I have taken refuge in thy presence. 13 ...[1] 14 Do not allow those who make spells, and are hardened, to arise; 15 Frighten their heart...[2] 16 Settle also, O Sun, light of the great gods. 17 Right into my marrow, O Lords of breath, that I may rejoice, even I. 18 May the gods who have created me take my hands! 19 Direct the breath of my mouth! my hands 20 direct them also, Lord, light of the legions of the heavens, Sun, O Judge! 21 The day, the month, the year...[2] 22 ...[2] conjure the spell! 23 ...[2] deliver from the infirmity!

[Footnote 1: Here I am obliged to omit a line, which I cannot yet make out.]

[Footnote 2: Lacunæ.]

TWO ACCADIAN HYMNS

TRANSLATED BY REV. A.H. SAYCE, M.A.

The two following hymns, both of which are unfortunately mutilated, are interesting from their subject-matter. The first is addressed to the sun-god Tammuz, the husband of Istar, slain by the boar's tusk of winter, and sought by the goddess in the underground world. It is this visit which is described in the mythological poem known as the "Descent of Istar into Hades" ("Records of the Past," Vol. I, p. 143). The myth of Tammuz and Istar passed, through the Phoenicians, to the Greeks, among whom Adonis and Aphrodite represent the personages of the ancient Accadian legend. Tammuz is referred to in Ezek. viii. 14. (See "Records of the Past," Vol. IX, p. 147.) The second hymn treats of the world-mountain, the Atlas of the Greeks, which supports the heaven with its stars, and is rooted in Hades. Under its other name, "Kharsak-kurra," or "Mountain of the East," it was identified with the present Mount Elwend, and was regarded as the spot where the ark had rested, and where the gods had their seat. A reference is made to it in Isa. xiv. 13. Both hymns illustrate the imagery and metaphor out of which grew the mythology of primeval Babylonia, and offer curious parallels to the Aryan hymns of the Rig-Veda. The cuneiform texts are lithographed in the "Cuneiform Inscriptions of Western Asia," Vol. IV, 27, I, 2.

TWO ACCADIAN HYMNS

I

1 O shepherd,[1] Lord Tammuz, Bridegroom[2] of Istar! 2 Lord of Hades, Lord of Tul-Sukhba! 3 _Understanding_ one, who among the papyri the water drinks not! 4 His brood in the desert, even the reed, he created not.[3] 5 Its bulrush in his canal he lifted not up. 6 The roots of the bulrush were carried away. 7 O god of the world, who among the papyri the water drinks not! .....[4]

[Footnote 1: The early Accadian kings frequently call themselves "shepherds." According to Berosus, Alorus, the first antediluvian king of Babylonia, gave himself the same title. Compare the Homeric [Greek: poimaen laon].]

[Footnote 2: "Khamir," literally "red" or "blushing one," in reference to the glow of the setting sun.]

[Footnote 3: Or, "was not green."]

[Footnote 4: Lacuna.]

II

1 O mighty mountain of Bel, Im-kharsak,[1] whose head rivals heaven, whose root (is) the holy deep! 2 Among the mountains, like a strong wild bull, it lieth down. 3 Its horn like the brilliance of the sun is bright. 4 Like the star of heaven[2] it is a prophet and is filled with sheen. 5 O mighty mother of Beltis, daughter of Bit-Esir: splendor of Bit-kurra,[3] appointment of Bit-Gigune, handmaid of Bit-Cigusurra![4] .....[5]

[Footnote 1: "Wind of the mountain."]

[Footnote 2: That is, Dilbat, "the prophet," or Venus, the morning-star.]

[Footnote 3: "The temple of the East."]

[Footnote 4: "The temple of the land of forests."]

[Footnote 5: Lacuna.]

ACCADIAN PROVERBS AND SONGS

TRANSLATED BY REV. A.H. SAYCE, M.A.

The following is a selection from an interesting collection of Accadian songs and proverbs, gjven in a mutilated reading-book of the ancient language which was compiled for the use of Assyrian (or rather Semitic Babylonian) students. These sentences were drawn up at a time when it was necessary for the scribes to be familiar with the old language of Accad, and to be able to translate it into Assyrian, and hence these phrases are of very great philological value, since they indicate often analogous words and various verbal forms. The Assyrian translation and the Accadian texts are arranged in parallel columns. Some of the proverbs must be taken from an agricultural treatise of the same nature as the "Works and Days" of Hesiod. Copies of the texts will be found in the "Cuneiform Inscriptions of Western Asia," Vol. II, 15, 16.

ACCADIAN PROVERBS

1 Door and bolt are made fast. 2 Oracle to oracle: to the oracle it is brought.[1] 3 The cut beam he strikes: the strong beam he shapes. 4 The resting-place of the field which (is) in the house he will establish. 5 Within the court of the house he feels himself small. 6 A heap of witnesses[2] as his foundation he has made strong. 7 Once and twice he has made gains;[3] yet he is not content. 8 By himself he dug and wrought.[4] 9 For silver his resting-place he shall buy. 10 On his heap of bricks a building he builds not, a beam he set not up. 11 A house like his own house one man to another consigns. 12 If the house he contracts for he does not complete, 10 shekels of silver he pays. 13 The joists of his wall he plasters. 14 In the month Marchesvan,[5] the 30th day (let him choose) for removal. 15 (Let him choose it, too,) for the burning of weeds. 16 The tenant of the farm two-thirds of the produce on his own head to the master of the orchard pays out.

[Footnote 1: That is, "compared."]

[Footnote 2: Accadian "izzi ribanna," Assyrian "igar kasritu" ("heap of covenant"), like the Hebrew "Galeed," Aramaic "Yegar-sahadutha" (Gen. xxxi. 47).]

[Footnote 3: That is, "the more a man has, the more he wants."]

[Footnote 4: That is, "if you want a thing done, do it yourself."]

[Footnote 5: October.]

ACCADIAN SONGS

26 (If) evil thou hast done, (to) the sea forever ...[1] thou goest. 23 My _city_ bless: among my men fully prosper me. 26 Bless everything; and to (my) dress be favorable. 28 Before the oxen as they march in the grain thou liest down. 30 My knees are marching, my feet are not resting: with no wealth of thine own, grain thou begettest for me. 34 A heifer am I; to the cow I am yoked: the plough-handle is strong; lift it up, lift it up! 53 May he perform vengeance: may he return also (to him) who gives. 55 The marsh as though it were not he passes;[2] the slain as though they were not ...[3] he makes good. 57 To the waters their god[4] has returned: to the house of bright things he descended (as) an icicle: (on) a seat of snow he grew not old in wisdom. ....[3] 10 Like an oven (which is) old against thy foes be hard. 15 Thou wentest, thou spoiledst the land of the foe; (for) he went, he spoiled thy land, (even) the foe. 18 Kingship in its going forth (is) like a _royal robe_(?) 19 Into the river thou plungest, and thy water (is) swollen at the time:[5] into the orchard thou plungest, and thy fruit (is) bitter. 34 The corn (is) high, it is flourishing; how is it known? The corn (is) bearded, it is flourishing; how is it known? 42 The fruit of death may the man eat, (and yet) the fruit of life may he achieve.

[Footnote 1: Lacuna.]

[Footnote 2: I have translated this line from the Accadian, the Assyrian text being wanting, and the words "a recent lacuna" being written instead. This makes it clear that the scribe who copied the tablet for Assur-bani-pal's library did not understand Accadian and could not therefore supply the translation.]

[Footnote 3: Lacunæ.]

[Footnote 4: This seems to be quoted from a hymn describing the return of Oannes to the Persian Gulf.]

[Footnote 5: See "Cuneiform Inscriptions of Western Asia," vol. i. 25, 10.]

BABYLONIAN PUBLIC DOCUMENTS CONCERNING PRIVATE PERSONS

EDITED BY MM. OPPERT AND MENANT

These translations are taken from a French work published by Dr. Oppert and M. Ménant; [Footnote: The title of the work is "Documents juridiques de l'Assyrie et de la Chaldée," par J. Oppert et J. Ménant, Paris, 1877.] the versions have been revised, in some essential points, for the "Records of the Past," by Dr. Oppert, who holds himself personally responsible for the exact representation of the sense of these documents; but on account of the unusual difficulty of these texts, the reader may easily be convinced that for a long time yet, and particularly in details of minor importance, there will remain room enough for a conscientious improvement of all previous translations.

BABYLONIAN PRIVATE CONTRACTS

THE STONE OF ZA'ALEH

This document, engraved on a small broken slab of basalt, is dated from the first year of the reign of Marduk-idin-akhe. It was discovered long ago in the small mound of Za'aleh, on the left bank of the Euphrates, a few miles northwest of Babylon. The text forms two columns of cursive Babylonian characters; the first column is extremely damaged. Though defaced, this contract offers some interest by its differing from other documents of the aforesaid reign. It has been published in the first volume of the collection of the British Museum ("W.A.I.," pl. 66), and translated for the first time by Dr. Oppert, "_Expédition en Mésopotamie_" t. i, p. 253.

COLUMN I

Covenant which in the town of Babylon, in the month Sebat, in the first year of Marduk-idin-akhe, the mighty King, the men of M ..., have agreed:

The waters of the river ...,[1] and the waters of the canals did not go through....[2]

[Footnote 1: Lacuna.]

[Footnote 2: Lacuna of several lines.]

COLUMN II

....[1] and all the streams which exist at the mouth of the river Salmani. Therefore, Aradsu, son of Erisnunak, has agreed to (aforesaid things) for the times to come, in giving his signature to this tablet.

Bit-Karra-basa, son of Hea-habal-idin, Governor of the town of Isin; Babilayu, son of Sin-mustesir, Chief; Malik-akh-idinna, son of Nigazi, Chief of the _ru-bar;_[2] Tab-asap-Marduk, son of Ina-e-saggatu-irbu, a Scribe; Zikar-Nana, son of ...[1] Bin, _sabil_; Nabu-mumaddid-zir, a servant, son of Zikar-Ea, a Governor; and Nabu-idin-akhe, son of Namri, have fixed it in the furnitures of the house.

In the town of Babylon, on the 30th of Sebat (January), in the first year of Marduk-idin-akhe, the mighty King.

The Masters of the Royal Seal have granted approbation.

[Footnote 1: Lacuna of several lines.]

[Footnote 2: Unknown dignity.]

THE PARIS MICHAUX STONE

This monument is so called from the name of the traveller by whom it was brought over to France in 1800. It was discovered near the Tigris, not far from the ruins of the ancient city of Ctesiphon. It is an ovoid basalt stone of seventeen inches in height, by twenty-four in circumference. The upper part is decorated with symbolical figures spread over nearly one-third of the monument; one of the sides is divided in two parts. At the top the moon crescent and the sun are represented; in a somewhat lower place there are four altars; two on the right support tiaras; the other two are adorned with two symbolical figures. In the middle a winged goat kneeling; the lower part of the animal is hidden by the image of another altar. The second part contains two altars; one of them bears a sort of arrow-head which for a long time has been taken for the symbol of the Cuneiform writing, because it resembles the element of these characters, On the other part there is a triangular symbol, then, between both altars, two kneeling monsters; only the fore part of their body is visible. On the left behind the altar there is to be seen a symbolical figure preceding a downward pointed arrow. On the back side of the monument there is a scorpion, a bird roosting. On the ground there is a bird, on the head of which is to be seen an unknown symbol composed of two other monsters, one bears a bird's head, and the other has a hideous horned face; the rest of the body is wrapped up in a sort of sheath; opposite to which a dog kneeling. The top of the stone is bordered with an immense snake; its tail extends into the very inscriptions, its head touches the head of the dog. On each side of the monument in its lower part, there are two columns of cuneiform texts, which contain altogether ninety-five lines.

This monument is now kept since 1801 in the "_Cabinet des Médailles_" at Paris (No. 702). Since that epoch it has always attracted the attention of scholars; it was published by M. Millin in 1802, "_Monuments inédits_" t. I, pl. viii, ix. Münter first attempted to explain the symbolical figures (_"Religion der Babylonier,"_ p. 102, pl. III). Sir Henry Rawlinson has also published the inscription again, in "W.A.I.," Vol. I, p. 70. The sense of this text has been fixed for the first time, in 1856, by M. Oppert's translation in the "_Bulletin Archéologique de l'Athénéum Français_" After this translation, Mr. Fox Talbot gave one in 1861, in the "Transactions of the Royal Asiatic Society," Vol. XVIII, p. 54.

COLUMN I

20 hin of corn is the quantity for seeding an _arura_.[1] The field is situated near the town of Kar-Nabu, on the bank of the river Mekaldan, depending of the property of Kilnamandu.

The field is measured as follows:[2] Three stades in length toward the East, in the direction of the town of Bagdad; three stades in length toward the West, adjoining the house of Tunamissah; 1 stade 50 fathoms[3] in breadth toward the North, adjoining the property of Kilnamandu; 1 stade 50 fathoms up in the South, adjoining the property of Kilnamandu.

Sirusur, son of Kilnamandu, gave it for all future days to Dur-Sarginaiti, his daughter, the bride[4] of Tab-asap-Marduk, son of Ina-e-saggatu-irbu (the pretended), who wrote this; and Tab-asap-Marduk, son of Ina-e-saggatu-irbu, who wrote this in order to perpetuate without interruption the memory of this gift, and commemorated on this stone the will of the great gods and the god Serah.

[Footnote 1: Or the great U, namely, of the field in question.]

[Footnote 2: Dr. Oppert's first translation of this passage, which is to be found in almost all documents of this kind, has been corrected in "L'Etalon des mesures assyriennes," p. 42. The field of Kilnamandu was a rectangle of 1-5/6 stades in breadth and 3 stades long, viz., 5-1/2 square stades, amounting to 19.64 hectares, or 48-1/2 English acres. The Stone of Micheux is the only one which affords a valuation of the land.

The arura (great U) is valued at 88 hectares, 207 acres in the Babylonian system; a hin is almost 3 litres, or 5 pints and a quarter; 20 hins, therefore, are somewhat more than 13 gallons. The fertility of the Babylonian soil was renowned in antiquity. See Herodotus i. 193.]

[Footnote 3: A fathom, 10-1/3 feet, is the sixtieth part of a stade, 620 feet.]

[Footnote 4: This word is explained in a syllabary copied by Dr. Oppert in 1855, but which has never been published. The three signs of the ideogram ("Bit-gigunu-a") are rendered by "kallatu" ("a bride"), and this very important statement put the translator on the track of the right interpretation.]

COLUMN II

Whosoever in the process of time, among the brothers, the sons, the family, the men and women, the servants both male and female, of the house of Kilnamandu, either a foreigner, or a guest, or whosoever he may be (or anyone else), who will destroy this field, who will venture to take away the boundary-stone, or will vindicate it: whether he consecrate this field to a god, or earn it for his superior, or claim it for himself, or change the extent, the surface, or the limits, that he reaps new harvests (crops); or who will say of the field with its measures, "There is no granter;" whether he call forth malediction and hostility on the tablets; or establish on it anyone other who change these curses, in swearing: "The head is not the head;" and in asserting: There is no evil eye;[1] whosoever will carry elsewhere those tablets; or will throw them into the water; will bury them in the earth; will hide them under stones; will burn them with fire, will alter what is written on them, will confine them into a place where they might not be seen; that man shall be cursed:

May the gods Anu, El, Hea, the Great Goddess, the great gods, inflict upon him the utmost contumely, extirpate his name, annihilate his family.

May Marduk, the great Lord of eternity without end, bind him in fetters which cannot be broken.

May Samas, the great Judge of heaven and earth, judge his unpunished misdeeds, and surprise him in flagrant deeds.

May Sin, the brilliant (_Nannar_), who dwells in the sacred heavens, clothe him in leprosy as in a garment, and give him up to the wild beasts that wander in the outsides of the town.

May Istar, the Queen of heaven and earth, carry him off, and deliver him for avenge to the god and the king.

May Ninip, son of the zenith, son of El the sublime, take away his lands, funds, and limits.

May Gula, the great Queen, the wife of Ninip, infilter into his bowels a poison which cannot be pushed out, and may he void blood and pus like water.

May Bin, the great Guardian of heaven and earth, the son of the warrior Anu, inundate his field.

May Serah destroy his firstborn; may he torture his flesh, and load his feet with chains.

May Nabu, the supreme Watcher, strike him with misfortune and ruin, and blast his happiness that he not obtain it, in the wrath of his face.

May all the great gods whose names are recorded on this tablet, curse him with irrevocable malediction, and scatter his race even to the last days.

[Footnote 1: This seems to be a usual formula.]

(This monument is equally engraved on a black basalt stone; it offers the same arrangement as the stone of Michaux. The analogous documents show that numerous inaccuracies have been committed.

In the upper part there occur the same altars, tiaras, birds, as well as the above-mentioned goat, dog, scorpion, and snake. The surface of the basso-relievo is also covered with Cuneiform writing.

The inscriptions are arranged in four columns, and take both sides of the monument. The first column originally finished at the 30th line; it seems to have been completed by four lines, which contain one of the essential articles of the contract, but which evidently are not in their right place, and had been actually forgotten in the original engraving.

On the margins and the bassso-relievo many additions and repetitions are to be read, which also prove the engraver's carelessness or precipitation.)

20 hins[1] of corn are sufficient to seed an _arura_,[2] a field in the land of Zunire,[3] on the bank of the river Zirzirri, belonging to the house of Ada.

Marduk-idin-akhe, King of Babylon, has thus sentenced according to the laws of the country of Assur. Bin-zir-basa, his Minister, has favored Marduk-ilusu, son of Ina-e-saggatu-irbu,[4] who has written this to the King of Babylon: I say, He has loaded me with favors, and I proclaim that this rating has been made according to the epha[5] of the King of Babylon.

20 hin of corn are sufficient to seed an _arura_. Bin-zir-basa, the Lieutenant (of the King) has invested him with it, and (the measurer of lands) has thus measured it for the time to come.